Гоура-гаятри
Thus the Gaudiyas chant the gaura-mantra and gaura-gayatri preceded by the kama-bija as follows: klim gauraya namah klim caitanyaya vidmahe visvambharaya dhimahi tan no gaurah pracodayat "I worship Sri Gauranga (Sri Caitanya) who is the abode of Krsna prema and who is the bestower of that divine love upon the living entities. Let us always remember Sri Krsna Caitanya, the maintainer of the universe, who maintains His pure devotees by sprinkling the drops of nectar upon them, who is Krsna within, whose mood and complexion is like that of Sri Radha and who enthuses our capacity of devotional service. As He so enthuses us let us meditate upon Him ." Vidmahe means, let us try to know or to concentrate upon Sri Krsna Caitanya. The word visvambhara stems from the verbal root "dubhrn" which indicates nourishing and maintaining. Tan no gaurah pracodayat means (gaurah — Sri Caitanya) who ethuses our meditation (dhimahi). That the gaura-gayatri is preceded by the word "klim" meaning the seed of divine love, indicates that Sri Krsna Caitanya nourishes and maintains the three worlds by distributing love of God. One who chants this gayatri will surely receive the gift of divine love. It is also observed that, following the rule of Sanskrit grammar found in the book Varnagama-bhasvadi, the letter "ya", when followed by the letter "vi" is considered to be a half syallable — the gaura-gayatri is thus composed of twenty three and one half syllables. The kama gayatri (kamadevaya vidmahe puspabanaya dhimahi tan no `nangah pracodayat), which is taken to be nondifferent from Sri Krsna, replete with the pastimes of madhurya-rasa, is composed of twenty four and one half syllables following the same rule of grammar. Thus the kama-gayatri and the gaura-gayatri are identical in that they awaken divine love of God. We find only one difference between these two mantras and that being the one syllable which is extra in kama-gayatri. When the two syllables krs-na are added to the beginning of gaura-gayatri (as is the case of those in the disciplic succession of the renowned acarya and bhakti-raksaka—the guardian of devotion, Srila Sridhara Deva Goswami Maharaja, it surpasses the kama-gayatri in that it is completed in twenty five and one half syllables (krsna caitanyaya vidmahe visvambharaya dhimahi tan no gaurah pracodayat). This additional one syllable, which appears after gaura-gayatri has been reconstructed, may thus be taken to represent the magniminity of Sri Caitanya. Kama-gayatri is Krsna-lila — madhurya-rasa. Madhurya means that which is sweetest. When magniminity is added to madhurya it is called audarya. Audarya-lila means the wholesale distribution of the mellow sweetness of conjugal love (madhurya-rasa). This is the sublime characteristic of gaura-gayatri and Sri Caitanya. namo maha-vadanyaya krsna-prema-pradaya te krsnaya krsna-caitanya-namne gaura-tvise namah "O most munificent incarnation. You are Krsna Himself appearing as Sri Krsna Caitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krsna (Krsna-prema). We offer our respectful obeisances unto You." (C.c. Madhya-lila 19.53) The use of the word dhimahi in the gaura-gayatri meaning "Let us meditate upon" is also significant. Dhimahi appears here in the plural which is generally taken to advocate worship or devotion. And how is Sri Caitanya worshiped in Kali-yuga? Srimad-Bhagavatam, 11.5.32 says, yajnaih sankirtana-prayair, that He is worshiped by the performance of the sankirtana yajna or the congregational chanting of the holy name. This is the method of worship to be adopted by all classes of intelligent men and women, yajanti hi su-medhasah.